Why Ten Plagues

Rabbi David Fohrman in his book, “The Passover you almost passed over,” offers an interesting explanation for the ten plagues in Egypt.

Rabbi Fohrman explained that the world at that time was heavily involved in paganism. The Torah tells us that the purpose of the plagues was to make it clear that there was only one true G-d in the world.

The problem with paganism was that their believers attributed powers to specific gods. There was the god of the seas, the gods of the sun, perhaps the god of the animals, etc. They made offerings to these gods and were careful not to anger their respective deities.

Had there been only a few plagues, or one major plague, the pagan worshippers would not have been convinced that it was our G-d, but perhaps, theirs.

However, after ten very different plagues, it would have been difficult to come up with ten different gods. The only conclusion to be made was that it was one G-d, the G-d of Israel, who was showing that He is the only true G-d and all others were false. The ten plagues were a convincing way to make this emphatic statement.

Redemption then and Now

The Passover Hagadda asks the question as to why the Seder is held in the evening. The Tanna, Ben Zoma, explains that the extra word in the Torah , “Kol” teaches the Seder should be at night. The Rabbis disagree and say that “Kol” teaches that the exodus story will be told in this world and in the world to come.

The Talmud in Tractate Brachot 12b, refers to a verse in the Book of Jeremiah that states that in the future we will no longer praise G-d for the miracles in Egypt, but we will praise Him for taking us from the north and gathering our people from all of the lands that we were scattered. If this will be the case, the Talmud asks, then we will no longer mention Egypt in the world to come.

The Rabbis answer that while it is true that future miracles will surpass those witnessed in Egypt, we will, nevertheless, still praise G-d for taking us out of Egypt.

My good friend and study partner, Dr. Eli Passow, made a profound observation when this section of Talmud was studied recently. Dr. Passow observed that we have already witnessed miracles in our lifetimes that have surpassed those we enumerated at our Seder.

The plagues in Egypt lasted one year before we were driven out of Egypt. Compare those miracles with what we have seen in the last seventy years:

The Jewish population in Palestine in 1800 was 8,000 Jews. Today, we are blessed with over six and a half million Jews from the four corners of the earth.

The image of the Jew has dramatically changed. After suffering the tragic and horrifying Holocaust, Israel and the Jewish people have learned how to defend themselves. Israel is listed as the eighth superpower in the world! And the image of the defenseless, easy to pick on Jew, is over. Today, Jews fight back and they win.

A land that was bemoaned by our prophets as being desolate and non-productive, is filled with the most modern cities. The produce of Israel, is the envy of the world. Even our cows give more milk than any other cows in the world.

Israel has established diplomatic relations with 160 of the 193 nations of the world. They are seeking our guidance in matters of agriculture, technology, and medicine.

When looking at the bigger picture, not only is all of this miraculous of biblical proportions, but we are witnessing the fulfillment of prophecies made over two thousand years ago.

It is far from an exaggeration to say that indeed the miracles we have been privileged to see, if we’d only open our eyes, do surpass that which our ancestors witnessed in Egypt. Chag Sameach

Pesach, Shir Hashirim, and Redemption

Shavua Tov and Moadim Lesimcha. The theme of Pesach is clearly גאולה or Redemption. This idea is expressed in many different ways. Simply put, just as our exodus from Egypt represented our first גאולה, the future גאולה will also come on Pesach.

There is a subtle plot to שיר השירים that was read this morning. Two lovers express their undying love for another. They claim that theirs is the only true love in the world. They are mocked by those around them and they are separated from one another.

During their separation, they write love letters to one another, and pray for the day that they will be reunited. In the end, when they finally are again together, all acknowledge that indeed their love was true.

The analogy is the relationship between Hashem and the Jewish people. The separation represents the exile. The love letters are Torah and prayers. When they are reunited, Mashiach comes and the world acknowledges the truth of Hashem and the Torah. Pesach truly is חג הגאולה.

The Spiritual Request Accompanying בדיקת חמץ

Tonight we do בדיקת חמץ. It should be done at the beginning of the evening after צאת הכוכבים after 7:20. One makes a Bracha על ביעור חמץ, on the burning of Chametz and not על בדיקת חמץ, on searching, as the process is completed with the burning on Friday morning.

We do declarations of ביטול both in the evening and in the morning. We proclaim that any Chametz that we might have in our possession that we do not know about or we may have neglected, should be considered like the dust of the earth.

It is also a good idea to place close attention to the יהי רצון that follows this declaration. We ask Hashem to allow us to merit searching the blemishes of our souls, where we stumbled due to the influence of the יצר הרע. We ask that we be inspired to do a complete תשובה. We ask for Hashem’s mercy and His help in being certain that we distance ourselves from the prohibition of חמץ in any form.

We must not forget the spiritual message of Pesach along with all of the physical work that we do. Chag Kasher Vesameach to you and yours.

Standing Before the King

On Pesach, we must not forget the importance of prayer. We have תפילת טל, the prayer for dew, on the first day of Pesach. And we have a big emphasis on Hallel. We say Hallel as part of Maariv on Friday night and it is a major part of the Haggadah.

Rashi in מסכת ברכות makes an interesting distinction between שמע and שמונה עשרה. He says that שמונה עשרה is like standing before the King in conversation, with fear and trepidation. שמע is an affirmation of our faith in G-d but is not a conversation with G-d. Therefore, שמע can even be said while lying in bed, which is not the case by שמונה עשרה.

On Pesach, the entire nation went to the King’s house to converse with Him. We must not forget this aspect of the holiday. We are to be elevated by the prayers and connection with Hashem, similar to how we stand before the King each time we say שמונה עשרה.

Care With Chametz

The Rabbis try to encourage us to be careful with חמץ on Pesach. They say that one who takes such care, will be guaranteed a שנה טובה.

This explains the difficulty in deciding which חמץ one should dispose and which he should sell. One needs to be honest with what he can afford to throw out, and what he cannot.

This idea also applies to חמץ שעבר עליו הפסח. If one did not dispose of the חמץ and did not sell it, it is forbidden to have any benefit from it. This also requires honesty and fear of Heaven to do the right thing.

We should be careful to ask local store owners to produce a certificate showing that they sold their חמץ. This certificate titled, אישור מכירת חמץ should already be seen in stores today.

Among other things, Pesach is a holiday that requires a great deal of fear of Heaven.

חיסרון כיס

In Halacha, we often find the concept of חיסרון כיס, or loss of money. חז״ל take this into account to try to prevent a loss wherever possible. For example, one may work on חול המועד if he may miss out on a large profit from a business deal.

Similarly, we are not to buy new clothes during the nine days. However, if there is a major once a year sale that will be missed, one can make such purchases.

The same is true regarding selling חמץ. Originally, this was instituted because many Jews sold alcohol. This would have meant a major loss if they had to get rid of their alcohol.

We need to make similar decisions with our Pesach preparations. We are able to lock up and sell any of our Chametz if it represents an unaffordable loss. Generally, we dispose of ready to eat חמץ in already opened packages, such as cereal and cookies. However, we are allowed to make subjective decisions to avoid חיסרון כיס.

Chametz on Eighth Day

The topic of yesterday’s Shabbat Hagadol Drasha by the Chief Ashkenazi rabbi, Rabbi David Lau, was whether we are allowed to eat חמץ on the Shabbat after Pesach. For חוץ לארץ people, this is the eighth day of Pesach.

Regarding קטניות, there is no problem at all. One could even ask his Sephardi friends to cook קטניות for him on Friday and he can eat it on Shabbat. Rav Shlomo Zalman Auerbach זצ״ל was quoted, who allows Kitniyot for Ashkenazim on that Shabbat.

Rav Lau paskened that, if necessary, one may eat even actual חמץ on that eighth day. He said that there is a special arrangement with the גוי that buys most of the country’s חמץ. He is told every year that in the event one of the thousands of people on the list needs his חמץ, it will not be considered a breach of contract. Therefore, if for some extenuating circumstance, one needs to eat חמץ on the eighth day, he is allowed to.

Sacrifices

Shavua Tov. There is a classic debate between the Rambam and Ramban regarding קרבנות. The Rambam felt that sacrifices were introduced in the Torah so that Jewish people would have something to relate to. This was because all kinds of strange sacrificial practices were prevalent around them.

The Ramban felt that there was קדושה in the offering of sacrifices, and it had nothing to do with pagan practices. The offering of קרבנות was a way to find atonement and closeness to G-d.

Today’s Parsha had the prohibition of eating blood. Rabbi Soloveitchik said that from this law, one can learn that killing a human or animal is forbidden. The only time killing an animal is permitted, is for a קרבן. In the desert, only meat that was part of a sacrifice.

Later, בשר תאוה, literally, meat of lust, was permitted outside of the Temple as long as ritually slaughtered. It sounds like the Rav saw the eating of meat not as an ideal thing to do.

However, the aspect of sacrifices do seem to be holy, even if you hold like the Rambam.

Shabbat Hagadol

This Shabbat is called שבת הגדול or some call it שבת הנס הגדול. The great miracle was that on that Shabbat in Egypt fell on the tenth of Nissan. The Jews took the Egyptian lambs that they worshipped as a deity, and tied it to their bedposts. The miracle was that the Egyptians said nothing when told that these animals would be offered as sacrifices.

The Haftarah from מלאכי also speaks of the יום הגדול, the great day when Mashiach will come. For these reasons, the Shabbat is called Shabbat Hagadol.

It is customary to read part of the Haggadah on Shabbat afternoon to get ready for the Seder.

Rabbis give Shabbat Hagadol Drashot in order to review Halachot and arouse the nation to get closer to Hashem.

Parshat Tzav and Pesach

This week’s Parsha is צו, that corresponds with שבת הגדול. Rabbi Soloveitchik points out that this Parsha is always read close to the Pesach holiday.

There is a connection alluded to in the Parsha, to Pesach preparations. There is a discussion regarding the vessels used in preparing the various קרבנות.

If an earthenware vessel was used, it cannot be kashered and must be broken. The Torah speaks of the use of a כלי נחושת, a copper vessel. If the קרבן was cooked in such a vessel, it must be rinsed and purged in the manner known as הגעלה. This needed to be done after each sacrifice.

Our Pesach preparations require us to also do הגעלה if we wish to use silverware and utensils used throughout the year. Earthenware vessels such as china, may not be kashered. These vessels only absorb tastes and cannot be removed with הגעלה. This procedure does work with metal vessels.

This is all alluded to in this week’s Parsha.

Personal Pesach Cleaning

The Rabbis make a point of reminding us what the overall purpose of Pesach cleaning really is. Just as we are careful to search every crack and crevice for חמץ, we also need to make a personal internal search.

In the midst of frantic cleaning and preparations for the Chag, we somehow steer away from the spiritual.

The Chametz is the symbol of haughtiness and conceit. Hashem has no patience for the arrogant. He is greatness and perfection. Man is not.

Just as we remove the Chametz, we are to search and remove our own negative personality traits. We should work on anger, jealousy, competitiveness, sadness, and self pity. We need to clean ourselves of all undesirable behaviors. If we can do this, we will fulfill the true purpose of our Pesach cleaning.

One, Six, or Seven

It is interesting to note that there are three verses in the Torah that seem to be contradictory.

One Pasuk says בערב תאכלו מצות, the evening of Pesach, we must eat Matza. There is another Pasuk that tells us that we may eat Matza for six days. And there is a third Pasuk that tells us to eat Matza for seven days!

The answer to this contradiction is as follows: The first night is an absolute positive commandment. We are expected to eat Matza at the Seder. The six and seven days are optional. If we want to eat Matza, we may, but we are not obligated.

The difference between six and seven days, depends on the flour we use. If we use flour from winter wheat, we must wait until the second day of Pesach after the Omer begins. Matza from this flour can be eaten for six days. If flour was used that was planted before Pesach, but harvested after Pesach, such Matza can be eaten for seven days.

This is how we explain the difference between one, six, or seven days.

Torah Pesach Laws

When studying the laws of Pesach, it’s always good to start with which are the Torah laws and give them top priority.

Regarding חמץ, there are actually three Torah laws. The first is תשביתו שאור מבתיכם, to remove Chametz from our possession. We do this, according to the Torah, by making a declaration of ביטול, nullification. The Rabbis insisted on checking every place where Chametz could have entered.

The Torah also forbids us to see and find, בל יראה ובל ימצא. This applies to Chametz we own but did not nullify.

At the Seder, we have two Torah commandments. The first is to eat a כזית of Matzah. And the second is to tell the Pesach story. This is learned from the words, והגדת לבנך, and you shall tell your children.

For this reason, the children are the most important people at the Seder, and we must do everything possible to keep them involved.

The rest of what we do is rabbinic. And remember, dirt is not Chametz!

The Month of Nissan

Shavua Tov. Chodesh Tov. Don’t forget to say ברכת האילנות now that we are in the month of ניסן.

This month is an especially happy month. No eulogies or fasting is allowed all month. No תחנון the entire month. It is the month that the future גאולה, Redemption, is to take place.

The first twelve days of Nissan, we read of the נשיאים and their offerings during the dedication of the Mishkan. These heads of tribes, showed no jealousy, and each offered identical sacrifices.

The fourteenth of Nissan was really פסח, as the קרבן פסח was prepared on that day. The seven days that followed were known as חג המצות.

And in the future, the seven day following the holiday, will be days of celebration following the coming of Mashiach. For all of these reasons, ניסן is a special month indeed.

Three Torahs

This Shabbat is unusual as we read from three ספרי תורה. In addition to ראש חודש, we read פרשת החודש that discusses some of the basic laws connected with the Pesach holiday.

We also begin the book of ויקרא that is also known as תורת כהנים. Temple and sacrificial laws make up a big part of ספר ויקרא.

Rabbi Soloveitchik discusses the deeper idea behind the offering of sacrifices. The Torah is certainly opposed to human sacrifices. Yet, living according to the Torah, means living a sacrificial life. To live morally, is sacrificial action.

Man must offer to Hashem, everything he possesses. He must be prepared to return all that is given to him.  He must return his mind, body, and spirit, to Hashem, as well.

Man sacrifices himself by withdrawing from arrogance and self centeredness. It is also important to acknowledge that even one’s wisdom is not his. It, too, belongs to Hashem.

Living and recognizing all of this, is how we truly live a sacrificial life. Shabbat Shalom

Pesach and Modiin

The city of מודיעין played an interesting role in preparations for Pesach. This was considered a city of כהנים, as it was in close proximity to Jerusalem.

There was an exemption to offer the קרבן פסח if one was בדרך רחוקה, far away from the Beit Hamikdash. He was allowed to offer it on פסח שני.

However, if someone reached מודיעין by the fourteenth of Nissan in the morning, he could not use the דרך רחוקה exemption.

It was assumed that if one left Modiin on foot on the fourteenth, he would get to Jerusalem.

The Gemara in פסחים says, איזוהי דרך רחוקה? מן המודיעין ולחוץ. The exception to this rule is if one is held up by caravans blocking the road. He is allowed פסח שני if he doesn’t have a horse or camel.

Another interesting Modiin Halacha is that if one finds a stray lamb close to Pesach, and it is between Jerusalem and Modiin, it must be assumed that lamb is sanctified. Someone’s קרבן פסח ran away. This animal must be treated as הקדש. It should be offered as a קרבן.

It is doubtful if today’s Modiin is in the same location as ancient Modiin. It seems that ancient Modiin was closer to Jerusalem.

Nonetheless, this city played a significant role in Passover preparations.

Temple Preparations for Pesach

It is interesting to note the kind of preparations that would be done at this time of year when the בית המקדש was in existence.

At the end of Adar, the גזבר, the Temple treasurer, was busy using up any surplus half shekels remaining from the previous year. It is likely that these funds were used in order to beautify the Temple to prepare for the masses coming for Pesach.

Temple emissaries were sent to repair the roads leading to Jerusalem. They would clearly mark off the cemeteries along the way. There were also wells and Mikvas that needed fixing after the long winter and heavy rains.

They guided the Jews from the north how to take routes either along the sea or the Jordan River. They made certain there was no טומאה, impurities along the way.

Other emissaries visited cities all over the country and called out קום ונעלה ציון, “Let us go up to Zion.”

In short, learning of these details should make us long even more for the rebuilding of the third Temple. May it be rebuilt speedily in our day!

Bedtime Advice

There is an interesting Halacha brought in the קיצור שלחן ערוך worth repeating. After going through the laws of Davening Maariv, there is a section titled, סדר הלילה, the order for the evening.

The Kitzur recommends that it’s a good idea to learn Torah after Maariv, and choose foods that will not interfere with a peaceful night’s sleep.

This special Halacha further says that any G-d fearing Jew should do the following: Before bed, he should review his day’s activities. If he realizes he did an עבירה, he should confess and show true remorse with a full heart. He should pay particular attention to foolishness, Lashon Hara, lying, and flattery. And finally, it is also a good idea to forgive anyone who may have wronged him. Excellent bedtime advice.

In Its Time

One final word on the Haftarah from Shabbat. There is a clear proof to the words of ישעיהו, בעיתה אחישנה, in its time I will hurry it. The idea here is that Mashiach can come in two ways. If we deserve it, Hashem will hurry it. And if we don’t deserve it, Mashiach will come in its time.

Yechezkel says on more than one occasion that Hashem is not rebuilding the House of Israel, because we deserve it. He is doing it because of His concern for His holy name, desecrated among the nations.

It says clearly, לא למענכם אני עושה בית ישראל כי אם לשם קדשי. I am not rebuilding the House of Israel for your sake, but for the sake of My holy name.

It says further בושו לכם, you should be ashamed of your actions. But ואחמול על שם קדשי, I had pity on My holy name.

Clearly, we are living in the period of בעתה, in its time, and not ואחישנה, I will hurry it.